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Cosmology and Transformation in the Perception of the Kichwa-Lorocachi of the Ancestral People Kawsay Sacha

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Cosmology and Transformation in the Perception of the Kichwa-Lorocachi of the Ancestral People Kawsay Sacha https://doi.org/10.17163/uni.n32.2020.10 Cosmology and transformation in the perception of the kichwa-lorocachi of the ancestral people Kawsay Sacha. Curaray river. Ecuadorian amazon Cosmología y transformación en la percepción de los kichwa- lorocachi del pueblo ancestral Kawsay Sacha. Río Curaray. Amazonía ecuatoriana Diego Yela Dávalos Universidad de Cuenca [email protected] Orcid code: https://orcid.org/0000-0002-7004-8101 Abstract This article is the result of a larger study that investigates elements of the Kichwa cosmological system. The theme has been explored since the 80s from the so called perspectivist ontological turn that combi- nes theoretical models resulting from different ethnographic works with a common interest to propose alternatives to the traditional dualism between nature / culture. Based on an ethnographic methodology based mainly on the perceptions of local people, the article aims to show descriptively how certain cul- tural markers: shamanism and body building, local mythic and territorial perception are retracted. From the data collected, it is concluded that said retraction is due to the attractiveness of modernity and its te- chnologies, mainly towards the new generations. On the other hand we have the pause in the generational transfer of traditional knowledge. This is inserted in a particular socio-economic dynamic in a territory located outside the urban centers of modern development. Keywords Cosmology, cultural transformation, ontology, territory, ethnopolitics, shamanism. Suggested citation: Yela Dávalos, D. F. (2020). Cosmology and transformation in the perception of the kichwa-lorocachi of the ancestral people Kawsay Sacha. Curaray river. Ecuadorian amazon. Universitas, 32, pp. 185-200. Print ISSN: 1390-3837 / electronic ISSN: 1390-8634, UPS-Ecuador, No. 32, March-August 2020, pp. 185-200. Universitas, Revista de Ciencias Sociales y Humanas de la Universidad Politécnica Salesiana del Ecuador, No. 32, March-August 2020 Resumen Este artículo es resultado de un estudio más amplio que indaga elementos del sistema cosmológico kichwa. La temática ha sido explorada desde la década de los 80 a partir del llamado giro ontológico perspectivista que conjuga modelos teóricos resultado de diferentes trabajos etnográficos con un interés común por plantear alternativas al tradicional dualismo entre naturaleza/cultura. A partir de una meto- dología etnográfica basada principalmente en las percepciones de la gente local, el artículo tiene como objetivo evidenciar descriptivamente cómo ciertos marcadores culturales: chamanismo y construcción del cuerpo, mítica local y percepción territorial son retractados. De los datos recolectados se concluye que dicha retracción obedece a lo atractiva que se muestra la modernidad y sus tecnologías principal- mente hacia las nuevas generaciones. Por otro lado, tenemos la pausa en el traspaso generacional de conocimientos tradicionales. Esto inserto en una particular dinámica socio económica en un territorio situado al margen de los polos urbanos de desarrollo moderno. Palabras clave Cosmología, transformación cultural, ontología, territorio, etnopolíticas, chamanismo. Introduction The Amazon is the largest tropical forest on the planet (6.7 million km²). As an ecosystem, it houses 10% of the biodiversity on the planet. The Ama- zon River extends for more than 6600 km, feeds on hundreds of tributaries and holds a unique ichthyological wealth on the planet. It is a culturally di- verse space, where people linked in direct relation with natural resources coexist on the one hand, and on the other, there are accelerated urbanization processes marked by industrial and commercial development axes. Pastaza province is located in the southern center of the Amazon region. With an area of 29,375 km², it holds three continuous ecological floors: An- dean foothills, very humid premontane forests and premontane rainforest (Báez, 2004). High rainfall maintains an excessively humid habitat most of the year. Hydrographically Pastaza has six basins where the Copataza, Ca- pahuari, Bobonaza, Corrientes, Pindoyacu, and Pastaza rivers are located. 186 Diego Yela Dávalos, Cosmology and transformation in the perception of the kichwa-lorocachi Before the European presence, different tribal societies struggled to de- fine territories according to their own forms of spatial management. Their adaptation to various biomes was maintained - even today - in cycles of agricultural cultivation, fallow, graze and burn, as well as the use of vár- zea within itinerant agricultural patterns alternated with hunting, fishing and gathering activities (Santos Granero, 1996; Vallejo, 2006). At the time of the first Spanish incursions with the Franciscan missions, Tukano affiliation groups settled on the banks of the Napo, while southward in the Pastaza were the Zápara who were developing in a continuum of war and inter-tribal alliances against the Shuar tribes. The Zápara by the six- teenth century occupied the medium and high Curaray. In the seventeenth century, this space was dominated by Secoya tribes, the avijiria and oma- gua. By the colonial era, the Jesuits occupied the Bobonaza, Tigre and Pas- taza rivers, while the Dominicans maintained the missions of the canelos and zapara. By the 18th century, according to missionary data, the area was dominated by chontoas or garrinchas who were later identified as canelos (Vallejo, 2006, p. 227). Among these, there were different lineages - that last until today- like the Gualingas, Santis, and Inmundas, who extended until the mouth of the Bobonaza in the border with the coronados or andoa. In the 19th century, the hacienda system was established, which con- trolled the Curaray basin through peonage. The indigenous society was in- tegrated into local trade networks through missions and finance dynamics. In this context, there was an important demographic collapse of the Zápara, who until the first decade of the 20th century occupied the Curaray basin, which became the Kichwa domain until today. These transformations imply a change of linguistic and cultural patterns from Zapara to Kichwa. Howe- ver, the virtual disappearance of the Zápara does not constitute a physical act, they were subsumed in the Kichwa complex (Muratorio, 1987; San- tos, 1996; Vallejo, 2006; Trujillo, 2001; Moya, 2007; Bilhaut, 2011). In this sense, the space management system was also transformed, which became occupied by ayllus or families already called kichwa based on community settlements with organizational forms based on kinship and the figure of a founding shaman (Vallejo, 2006, p. 34; Whitten, 1976, p. 170). Lorocachi belongs to the ancestral village: Kichwa Kawsak Sacha. In 2008, it was recognized by the Ecuadorian State through the Development Council of Nationalities and Peoples of Ecuador (CODENPE). By 2011, Kawsay Sacha obtained the title of its territory with 190,000 hectares inha- 187 Universitas, Revista de Ciencias Sociales y Humanas de la Universidad Politécnica Salesiana del Ecuador, No. 32, March-August 2020 bited by approximately sixty families. The communities that comprise it are Nina Amarun, Macao, Sisa, Lorocachi, Jatun Playa, Victoria; and on the Pindo river, the community of Yanayacu. Kawsay Sacha maintains a rotating system of authorities elected every two years in a general assembly. The main threats to their territorial manage- ment can be synthesized in: 1) pressure from logging contingents that come from Peru, an activity registered for more than two decades; 2) the pressu- res from San José de Curaray towards the resources of the river, fishing and over-harvesting of charapa eggs; and 3) the expansion of the extractive fron- tier towards the southern center of the Ecuadorian Amazon. On October 22, 2018, the Ecuadorian State announces the tender for blocks 86 and 87. The oil would be taken to the Norperuano pipeline through agree- ments with PETROPERÚ. The State claimed to have carried out an analysis of the impacts of blocks 86 and 87, concluding that the impact would be mi- nimal since there are no communities in those blocks. However, these blocks overlap the territories of the Kichwa communities of Kawsay Sacha, Shiwiar, Zápara and Indigenous Peoples in Voluntary Isolation (IPVI). The methodological strategy applied to extract data was based on the application of the ethnographic method: fieldwork, direct, and participant observation. Trust relationships were established with known subjects1 (in- formants) to apply different tools: physical and social space survey, life sto- ries for older adults, micro workshops for establishing genealogies, map- ping of the area, micro workshops of oralities and perception of natural resources. To complement participant observation, we worked with field diary records. Within the testimonial tools, open interviews were conducted with di- fferent members of the community, as well as with external actors with knowledge of Kichwa cultural dynamics. Two oral stories were worked around the perspectives on Kichwa ethnicity based on sumak kawsay, (good living) sumac allpa (good earth, healthy ecosystems) and sacha runa yachai (traditional knowledge). 1 Irene Vasilachis proposes a redefinition between the traditional researcher and informant for the epistemology of the cognitive subject and the known subject. The latter prepares to speak there, where the epistemology of the cognitive subject is silent, mutilated or limited. The proposal intends that the voice of the known subject does not disappear behind that of the cognitive
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